Yeremia 13:9
Konteks13:9 “I, the Lord, say: 1 ‘This shows how 2 I will ruin the highly exalted position 3 in which Judah and Jerusalem 4 take pride.
Yeremia 13:25
Konteks13:25 This is your fate,
the destiny to which I have appointed you,
because you have forgotten me
and have trusted in false gods.
Yeremia 21:3
Konteks21:3 Jeremiah answered them, “Tell Zedekiah
Yeremia 27:2
Konteks27:2 The Lord told me, 5 “Make a yoke 6 out of leather straps and wooden crossbars and put it on your neck.
Yeremia 31:11
Konteks31:11 For the Lord will rescue the descendants of Jacob.
He will secure their release 7 from those who had overpowered them. 8
Yeremia 38:3
Konteks38:3 They had also heard him say, 9 “The Lord says, ‘This city will certainly be handed over to the army of the king of Babylon. They will capture it.’” 10
Yeremia 44:16
Konteks44:16 “We will not listen to what you claim the Lord has spoken to us! 11
Yeremia 49:15
Konteks49:15 The Lord says to Edom, 12
“I will certainly make you small among nations.
I will make you despised by all humankind.
[13:9] 1 tn Heb “Thus says the
[13:9] 2 tn In a sense this phrase which is literally “according to thus” or simply “thus” points both backward and forward: backward to the acted out parable and forward to the explanation which follows.
[13:9] 3 tn Many of the English versions have erred in rendering this word “pride” or “arrogance” with the resultant implication that the
[13:9] sn Scholars ancient and modern are divided over the significance of the statement I will ruin the highly exalted position in which Judah and Jerusalem take pride (Heb “I will ruin the pride of Judah and Jerusalem”). Some feel that it refers to the corrupting influence of Assyria and Babylon and others feel that it refers to the threat of Babylonian exile. However, F. B. Huey (Jeremiah, Lamentations [NAC], 144) is correct in observing that the Babylonian exile did not lead to the rottenness of Judah, the corrupting influence of the foreign nations did. In Jeremiah’s day these came through the age-old influences of the Canaanite worship of Baal but also the astral worship introduced by Ahaz and Manasseh. For an example of the corrupting influence of Assyria on Judah through Ahaz’s political alliances see 2 Kgs 16 and also compare the allegory in Ezek 23:14-21. It was while the “linen shorts” were off Jeremiah’s body and buried in the rocks that the linen shorts were ruined. So the
[13:9] 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[27:2] 5 tn There is some disjunction in the narrative of this chapter. The introduction in v. 1 presents this as a third person narrative. But the rest of the passage reports the narrative in first person. Thus the text reads here “Thus the
[27:2] 6 sn The yoke is a common biblical symbol of political servitude (see, e.g., Deut 28:48; 1 Kgs 12:4, 9, 10). From the context of 1 Kgs 12 it is clear that it applied to taxation and the provision of conscript labor. In international political contexts it involved the payment of heavy tribute which was often conscripted from the citizens (see, e.g., 2 Kgs 15:19-20; 23:34-35) and the furnishing of military contingents for the sovereign’s armies (see, e.g., 2 Kgs 24:2). Jeremiah’s message here combines both a symbolic action (the wearing of a yoke) and words of explanation as in Jer 19:1-13. (See Isa 20:1-6 for an example outside of Jeremiah.) The casting off of the yoke has been used earlier in Jer 2:20, 5:5 to refer to Israel’s failure to remain spiritually “subject” or faithful to God.
[31:11] 7 sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.
[31:11] 8 tn Heb “from the hand/power of the one too strong for him.”
[38:3] 9 tn The words “They had also heard him say,” are not in the Hebrew text. They are supplied in the translation for clarity so as to avoid any possible confusion that might be created by saying merely “And the
[38:3] 10 sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.
[44:16] 11 tn Heb “the word [or message] you have spoken to us in the name of the
[49:15] 12 tn The words “The